What is Aquinas say about fear?

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About our drink:

Basil Hayden's Dark Rye

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Blending is an art form, and our Dark Rye is your chance to own what might very well be a masterpiece.

It all begins with Kentucky Rye, providing a firm foundation of spice, oak, dried fruit and subtle molasses undertones for this release to build upon. From there, Canadian Rye from our award-winning Alberta Distillery is skillfully layered in. A touch of California Port, and its complementary notes of ripe fruit, provides the third and final layer to a whiskey just as at home on the rocks as it is in a cocktail.

Full in flavor, yet delicately nuanced, you’d be wise to grab a bottle of our Dark Rye to experience this magical blend for yourself.

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Our topic:

WHETHER THE OBJECT OF FEAR IS GOOD OR EVIL?^[1]

Fear is a movement of the appetitive power. Now it belongs to the appetitive power to pursue and to avoid, as stated in Ethic. vi. 2: and pursuit is of good, while avoidance is of evil. Consequently whatever movement of the appetitive power implies pursuit, has some good for its object: and whatever movement implies avoidance, has an evil for its object. Wherefore, since fear implies an avoidance, in the first place and of its very nature it regards evil as its proper object.

It can, however, regard good also, in so far as referable to evil. This can be in two ways. In one way, inasmuch as an evil causes privation of good. Now a thing is evil from the very fact that it is a privation of some good. Wherefore, since evil is shunned because it is evil, it follows that it is shunned because it deprives one of the good that one pursues through love thereof. And in this sense Augustine says that there is no cause for fear, save loss of the good we love.

In another way, good stands related to evil as its cause: in so far as some good can by its power bring harm to the good we love: and so, just as hope, as stated above (Q. XL., A. 7), regards two things, namely, the good to which it tends, and the thing through which there is a hope of obtaining the desired good; so also does fear regard two things, namely, the evil from which it shrinks, and that good which, by its power, can inflict that evil. In this way God is feared by man, inasmuch as He can inflict punishment, spiritual or corporal. In this way, too, we fear the power of man; especially when it has been thwarted, or when it is unjust, because then it is more likely to do us a harm.